The sense of safety and security of older people is a widely acknowledged action domain for policy and practice in age-friendly cities. Despite an extensive body of knowledge on the matter, the theory is fragmented, and a classification is lacking. Therefore, this study investigated how older people experience the sense of safety and security in an age-friendly city. A total of four focus group sessions were organised in The Hague comprising 38 older people. Based on the outcomes of the sessions, the sense of safety and security was classified into two main domains: a sense of safety and security impacted by intentional acts and negligence (for instance, burglary and violence), and a sense of safety and security impacted by non-intentional acts (for instance, incidents, making mistakes online). Both domains manifest into three separate contexts, namely the home environment, the outdoor environment and traffic and the digital environment. In the discussions with older people on these derived domains, ideas for potential improvements and priorities were also explored, which included access to information on what older people can do themselves to improve their sense of safety and security, the enforcement of rules, and continuous efforts to develop digital skills to improve safety online. Original article at MDPI; DOI: https://doi.org/10.3390/ijerph19073960
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The quest of organization haunts us. If anarchists were once said to defy authority, nowadays we defy organization. Structures are perceived to hold us back and pin us down with the iron cage of identity. The solidified social limits our freedom with its demand of never-ending “engagement.” How desperate is it to live your life as an insulated rebel without a cause? Instead, we should ask, what is pure organization? Is there a new core that we could define and design? What’s commitment outside of today’s technosocial conventions? Are there bonds that create ties, unhinged from procedure, unfettered by bureaucracy? Is there a form of conspiracy that operates without all the tiresome preparations? Mutual aid and local self-organization come to mind, but what if we’re forced to pursue organization of the unorganizables? Does a self-evident General Will exist that does not need to be discussed and exhaustively questioned? Having arrived at this point, we can clearly see the romantic undertone of the Critique of Organization. What’s a lean revolution, an effortless regime change? Can we presuppose a hive mind that performs like an automaton? Humans, coming together, create the Event, simply because of an inner urge to experience relations without guarantees.
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